Results by title

Designed as a corrective to colonial literary histories that have excluded Native voices, this anthology brings together a variety of primary texts produced by the Algonquian peoples of New England during the seventeenth, eighteenth, and very early nineteenth centuries. Included among these written materials and objects are letters, signatures, journals, baskets, pictographs, confessions, wills, and petitions, each of which represents a form of authorship. Together they demonstrate the continuing use of traditional forms of memory and communication and the lively engagement of Native peoples with alphabetic literacy during the colonial period. Each primary text is accompanied by an essay that places it in context and explores its significance. 

Written by leading scholars in the field, these readings draw on recent trends in literary analysis, history, and anthropology to provide an excellent overview of the field of early Native studies. They are also intended to provoke discussion and open avenues for further exploration by students and other interested readers. Above all, the texts and commentaries gathered in this volume provide an opportunity to see Native American literature as a continuity of expression that reflects choices made long before contact and colonization, rather than as a nineteenth—or even twentieth-century invention.

Contributors include Heidi Bohaker, Heather Bouwman, Joanna Brooks, Kristina Bross, Stephanie Fitzgerald, Sandra Gustafson, Laura Arnold Leibman, Kevin McBride, David Murray, Laura Murray, Jean O'Brien, Ann Marie Plane, Philip Round, Jodi Schorb, David Silverman, and Hilary E. Wyss.

A necessary reexamination of Indigenous mounds, demonstrating their sustained vitality and vibrant futurity by centering Native voices
 

Typically represented as unsolved mysteries or ruins of a tragic past, Indigenous mounds have long been marginalized and misunderstood. In Earthworks Rising, Chadwick Allen issues a compelling corrective, revealing a countertradition based in Indigenous worldviews. Alongside twentieth- and twenty-first-century Native writers, artists, and intellectuals, Allen rebuts colonial discourses and examines the multiple ways these remarkable structures continue to hold ancient knowledge and make new meaning—in the present and for the future.

Earthworks Rising is organized to align with key functional categories for mounds (effigies, platforms, and burials) and with key concepts within mound-building cultures. From the Great Serpent Mound in Ohio to the mound metropolis Cahokia in Illinois to the generative Mother Mound in Mississippi, Allen takes readers deep into some of the most renowned earthworks. He draws on the insights of poets Allison Hedge Coke and Margaret Noodin, novelists LeAnne Howe and Phillip Carroll Morgan, and artists Monique Mojica and Alyssa Hinton, weaving in a personal history of earthwork encounters and productive conversation with fellow researchers.

Spanning literature, art, performance, and built environments, Earthworks Rising engages Indigenous mounds as forms of “land-writing” and as conduits for connections across worlds and generations. Clear and compelling, it provokes greater understanding of the remarkable accomplishments of North America’s diverse mound-building cultures over thousands of years and brings attention to new earthworks rising in the twenty-first century.

Encounters with Korean Folk Religion is an account of forty-five years of engagement with the cult of goddesses on Eight Peaks Mountain in Korea’s western Kangwŏn Province, the shaman who tended to the goddesses there from 1977 to 2015, and the folk religion of the surrounding village of Eight Peaks. Since the 1980s, South Korea has urbanized and the village of Eight Peaks has been transformed from a remote agricultural village into a rafting and ski resort. While communal worship ceremonies have been dying out in most of Korea, they have only grown on Eight Peaks Mountain, which has been a site of worship since at least the 15th century. What was a small-scale local ceremony in 1977 has grown into a large-scale regional celebration attracting shamans and tourists from far and wide. The manuscript delves in a historically and anthropologically innovative way into the social, religious, and historical reasons for this efflorescence.

Forceful and eloquent essays on the American Indian in culture and history

In this sweeping work of memoir and commentary, leading cultural critic Paul Chaat Smith illustrates with dry wit and brutal honesty the contradictions of life in “the Indian business.”

Raised in suburban Maryland and Oklahoma, Smith dove head first into the political radicalism of the 1970s, working with the American Indian Movement until it dissolved into dysfunction and infighting. Afterward he lived in New York, the city of choice for political exiles, and eventually arrived in Washington, D.C., at the newly minted National Museum of the American Indian (“a bad idea whose time has come”) as a curator. In his journey from fighting activist to federal employee, Smith tells us he has discovered at least two things: there is no one true representation of the American Indian experience, and even the best intentions sometimes result in catastrophe.

Everything You Know about Indians Is Wrong is a highly entertaining and, at times, searing critique of the deeply disputed role of American Indians in the United States. In “A Place Called Irony,” Smith whizzes through his early life, showing us the ironic pop culture signposts that marked this Native American’s coming of age in suburbia: “We would order Chinese food and slap a favorite video into the machine—the Grammy Awards or a Reagan press conference—and argue about Cyndi Lauper or who should coach the Knicks.” In “Lost in Translation,” Smith explores why American Indians are so often misunderstood and misrepresented in today’s media: “We’re lousy television.” In “Every Picture Tells a Story,” Smith remembers his Comanche grandfather as he muses on the images of American Indians as “a half-remembered presence, both comforting and dangerous, lurking just below the surface.”

Smith walks this tightrope between comforting and dangerous, offering unrepentant skepticism and, ultimately, empathy. “This book is called Everything You Know about Indians Is Wrong, but it’s a book title, folks, not to be taken literally. Of course I don’t mean everything, just most things. And ‘you’ really means we, as in all of us.”

First published in 1727 under the title Indian Converts, or Some account of the lives and dying speeches of a considerable number of the Christianized Indians of Martha's Vineyard, in New-England, Experience Mayhew's history of the Wampanoag Indians on Martha's Vineyard provides a rare look at the lives and culture of four generations of Native Americans in colonial America. Dividing his treatment into four sections—Indian Ministers, Good Men, Religious Women, and Pious Children—Mayhew details the books that different age groups were reading, provides insights into early New England pedagogy and childrearing practices, and describes each individual in terms of genealogy, religious practice, way of life, and place of residence. 

In addition to drawing on his own firsthand knowledge of the community and transcriptions of oral testimony he and others collected, Mayhew inserts translations of Wampanoag texts that have since been lost. Although the book has been out of print since the early nineteenth century, scholars have long recognized its importance for understanding the history of New England's Native communities. In an extensive introduction to this new scholarly edition, Laura Arnold Leibman places Indian Converts in a broader cultural context and explores its significance. She shows how Mayhew's biographies illuminate the theological upheavals that rocked early eighteenth-century New England on the eve of the Great Awakening, shifts that altered not only the character of Puritanism but also the landscape of Wampanoag religious and cultural life. An accompanying online archive that includes over 600 images and documents further contextualizes Mayhew's work and provide suggestions for students' investigations of the text.

The second poetry collection by award-winning author Jenny L. Davis (Chickasaw), Extant confronts the many ways in which Native Americans continue to be associated with the distant past and imagined, even today, as more animal than human. For more than a century, anthropologists, museum guides, and high school teachers have described Native American bodies, cultures, and languages as “endangered” or “almost extinct.” Through a combination of blackout poems, occasional poems, and free verse, Davis rewrites the narrative of what it means to exist, to live in a present shaped by colonial violence that emphasizes the power of survival. Drawing on online question forums, scientific studies, kitschy decor, and the day-to-day musings of an Indigiqueer Native woman, Extant stages encounters of Native survival within a world full of stars, cicadas, earthworms, and moss.